思益梵天所問經

Chapter 12: PRAISE

At that time, Shakra, the Brahma kings, and the Four Heavenly Kings, who were all present in the assembly, scattered celestial flowers over the Buddha and said:

“World-Honored One! If good men and good women hear Bodhisattva Manjushri teach the Dharma in this way and have faith in and understand it, it should be known that they can vanquish every kind of demonic adversary. Why is this? Because the Dharma taught today by Bodhisattva Manjushri can eliminate all deluded thoughts and wrong views.

“World-Honored One! If good men or good women hear this Dharma without fear, it should be known that they have not attained this through slight merit. Wherever this sutra is preserved, it should be known that such places are always protected, kept in mind, and accepted by the Buddhas. Wherever this sutra is being heard, it should be known that the Dharma wheel is also being turned there. In any village, hamlet, mountain forest, wilderness, stupa monastery, Sangha dwelling, or place for walking meditation where this sutra is kept, no demons, adherents of non-Buddhist paths, or persons bound by attachment will be able to harm or disturb it.

“World-Honored One! Only those who in the past made offerings to many Buddhas are able to comprehend this sutra.

“World-Honored One! It is precisely through this sutra that we have attained the light of wisdom, yet we cannot repay the kindness of the Buddha, Bodhisattva Manjushri, and Brahma Thinker of Benefit.

“World-Honored One! Because we have heard this sutra, we always regard its Dharma masters as we would the World-Honored One. We will constantly attend upon those who expound this sutra, and they will always receive the protection of the devas. If anyone copies this sutra into a written volume, then whenever that person reads, recites, or expounds it, innumerable devas will come to that person’s dwelling to hear the Dharma.”

Chapter 13: EXTOLLING MERIT

At that time, the World-Honored One praised Shakra, the Brahma kings, the Four Heavenly Kings, and the great assembly:

“Excellent, excellent! It is just as you have said. Suppose all the various precious jewels filling the trichiliocosm were reckoned as one portion, and the merit acquired by a person who hears this sutra were reckoned as another portion: the merit of the person who hears this sutra would far surpass the former. Set aside even that comparison. Suppose worlds as numerous as the sands of the Ganges throughout the ten directions were likewise filled with every kind of precious jewel: the merit acquired by a person who hears this sutra would still far surpass that merit.

“Good men! Those who wish to acquire abundant merit should comprehend this sutra. Those who wish to obtain a dignified and handsome physical form; abundant wealth; many attendants; sovereignty; every happiness of devas and humans; renown; vast learning and retentive memory; steadfast right conduct; dignified deportment; the three trainings of morality, concentration, and wisdom; mastery of all scriptures; good spiritual friends; the Three Knowledges and Six Superknowledges; all wholesome dharmas; the fruit of unsurpassed, complete, perfect enlightenment; the ability to bring peace and happiness to all sentient beings; or nirvana should comprehend, uphold, read, and recite this sutra, cultivate in accordance with the Dharma, and expound it to others.

“Good man! If anyone practices this sutra, the Tathagata sees that person attain all such sublime joys in full.

“Good men! I shall now clearly tell you this: if anyone hears this sutra, whether from an upadhyaya or an acharya, I see no worldly offering capable of repaying the kindness of those teachers. Because this Dharma transcends the world, worldly offerings cannot repay it in full. Because this Dharma surpasses the world, worldly possessions cannot repay it. Because this Dharma is undefiled, defiled things cannot repay it.

“Good men! Nothing can repay this Dharma. There is only one way: to practice in accordance with its teachings. If someone practices this Dharma exactly as taught, that is called repaying the kindness of one’s teacher; it is also reverence for one’s teacher and a completely pure requital of kindness.

“Such a person is called one worthy to receive the offerings of faithful donors.

“Such a person is called one who follows the words of the Tathagata and accords with the Tathagata’s instructions.

“Such a person is called one who has crossed the currents of birth and death.

“Such a person is called one who has escaped the perilous paths.

“Such a person is called one who has raised the banner of the supreme Dharma.

“Such a person is called one who has routed the enemy’s army.

“Such a person is called a lion king, being free from fear.

“Such a person is called a king of elephants, because the mind is always gentle and harmonious.

“Such a person is called a king of bulls, because the philosophers of non-Buddhist paths cannot overthrow them.

“Such a person is called a king of physicians, because they can cure the illnesses of sentient beings.

“Such a person is called fearless, because they can expound the profound and sublime Dharma.

“Such a person is called one fully endowed with the practice of relinquishment, because they have relinquished every kind of affliction.

“Such a person is called one of pure morality, because they have perfectly accomplished all wholesome dharmas.

“Such a person is called one of great patience, because they have departed far from self and what belongs to self.

“Such a person is called one who has attained the power of great diligence, because throughout immeasurable kalpas their mind never grows weary.

“Such a person is called one fully endowed with meditative concentration, because they always maintain right mindfulness and keep the mind abiding upon a single object.

“Such a person is called one of great wisdom, because they completely comprehend all expressions, meanings, and discourses.

“Such a person is called one endowed with great merit, because they adorn their bodily marks with immeasurable merit.

“Such a person is called one of great majestic virtue, because their radiance can eclipse all the light of the sun and moon.

“Such a person is called one of great power, because they can preserve the Ten Sublime Powers of the Buddhas.

“Such a person is called a great cloud, because they can resound with the thunder of the Dharma.

“Such a person is called one who sends down great rain, because they can extinguish every defiling affliction.

“Such a person is called one who provides a dwelling, because they can lead beings to nirvana.

“Such a person is called a great savior, because they have delivered beings from every fear of birth and death.

“Such a person is called the radiance of a bright lamp, because they have departed far from every dark path of ignorance.

“Such a person is called a refuge, because they are a place of reliance that causes all demons to fear.

“Such a person is called the ultimate path for sentient beings.

“Such a person is called one who has realized the fruit, because they are seated at the place of enlightenment.

“Such a person is called one who has attained the Dharma eye.

“Such a person is called one who clearly sees the suchness of all dharmas.

“Such a person is called one who recognizes the characteristic of the emptiness of dharmas.

“Such a person is called one who abides in great compassion.

“Such a person is called one who establishes great loving-kindness.

“Such a person is called one who never abandons any sentient being.

“Such a person is called one who does not cultivate the lesser Dharma.

“Such a person is called one who proceeds toward the Great Vehicle.

“Such a person is called one who eliminates all inversions.

“Such a person is called one who has attained complete equality.

“Such a person is called one who has entered the position of the Dharma.

“Such a person is called one who abides at the place of enlightenment.

“Such a person is called one who has vanquished all demons.

“Such a person is called one who turns the Dharma wheel.

“Good men! Even if the Tathagata were to extol and praise the merit of one who practices in accordance with the Dharma for an entire kalpa or for slightly less than a kalpa, he could not exhaust it, although the Tathagata’s eloquence is inexhaustible.”

Chapter 14: THE PRACTICE OF EQUALITY

At that time, in the assembly there was a devaputra named Non-Retrogression, who addressed the Buddha:

“World-Honored One! You have taught about the practice that accords with the Dharma. What, then, is the meaning of the practice that accords with the Dharma?”

The Buddha told the devaputra:

—To practice in accord with the Dharma is to engage in no practice with regard to any dharma. Why is this? If one engages in no practice with regard to any dharma, one does not discriminate between right and wrong.

Practicing in this way, one practices neither wholesome dharmas nor unwholesome dharmas; neither contaminated dharmas nor uncontaminated dharmas; neither worldly dharmas nor supramundane dharmas; neither conditioned dharmas nor unconditioned dharmas; neither samsara nor nirvana. This is called practicing in accord with the Dharma. If one gives rise to conceptions regarding dharmas, this is not called practicing in accord with the Dharma.

If one thinks, “I am practicing this Dharma,” that is conceptual proliferation, not practice in accord with the Dharma. If one does not grasp any dharma whatsoever, that is practice in accord with the Dharma. With regard to all dharmas, one neither recollects nor discriminates, and there is no object of practice.

This is called practicing in accord with the Dharma.

The god Never-Retrogressing said to the Buddha:

—Blessed One! If a person can practice in accord with the Dharma in this way, that person will never fall into deviant practice. Why is this? One who practices rightly is said to have reached complete perfection. One who abides in a deviant path does not practice in accord with the Dharma. One who securely abides in the right path practices in accord with the Dharma.

Blessed One! For one who practices the right practice, there is no deviant dharma. Why is this? All dharmas are equal, without distinction.

At that time, Brahma Sikhin said to the god Never-Retrogressing:

—Good sir, are you practicing that practice which accords with the Dharma?

The god Never-Retrogressing replied:

—If the Dharma taught by the Blessed One possessed two characteristics, I would practice in accord with the Dharma. Yet because nonduality itself is practice in accord with the Dharma, neither the practitioner nor the Dharma practiced can be apprehended therein.

Brahma! I practice in accord with the Dharma by means of the Dharma of nonduality. Free from all discrimination, I practice in accordance with dharmas as they truly are. This is called practicing in accord with the Dharma.

Brahma Sikhin asked:

—Have you never before seen this Buddha-land?

The god replied:

—This Buddha-land has likewise never seen me.

Brahma Sikhin said:

—With regard to this Buddha-land, one cannot conceive or discriminate between seeing and not seeing.

The god said:

—Nor do I myself conceive or discriminate that I have previously been in a Buddha-land and either seen or not seen it.

Brahma Sikhin asked:

—Who, having never seen, is nevertheless able to see?

The god replied:

—All ordinary beings have never seen the Dharma-stage of the noble ones. If anyone is able to enter it, then what was never seen before will now be seen. Yet the characteristic of that Dharma-stage cannot be seen by the eye, nor can it be known by the ear, nose, tongue, body, or mind. It accords only with the characteristic of suchness in cognition. Just as there is the characteristic of suchness in eye-consciousness, up to and including the characteristic of suchness in mind-consciousness, so too is the characteristic of suchness in the Dharma-stage. If a person can see in this way, it is called Right View.

Chapter 15: THE PREDICTION OF THE GOD NEVER-RETROGRESSING

At that time, Shakra, Lord of the Devas, said to the Buddha:

—Blessed One! Suppose a merchant were to arrive in a land filled with precious jewels: everything that person saw would be a treasure. In the same way, one who has accomplished inconceivable merit speaks according to his inclination, and everything spoken is a treasure of Dharma.

Everything spoken according to his inclination is the ultimate reality.

Everything spoken according to his inclination is free from attachment to all dharmas and free from clinging to self and what belongs to self.

Everything spoken according to his inclination is true and undistorted.

Everything spoken according to his inclination declares that the past is quiescent, the future cannot be apprehended, and the present cannot be perceived.

Everything spoken according to his inclination enables those without faith and understanding to gain faith and understanding, and enables those who have gained faith and understanding to attain liberation.

Everything spoken according to his inclination destroys overweening pride, and those free from overweening pride may themselves declare that what had to be done has been accomplished.

Everything spoken according to his inclination cannot be disrupted by the maras, and all who hear the Dharma transcend the deeds of Mara.

Everything spoken according to his inclination causes wholesome dharmas not yet arisen to arise and causes wholesome dharmas already arisen to increase.

Everything spoken according to his inclination causes afflictions already arisen to be eliminated and afflictions not yet arisen not to arise.

Everything spoken according to his inclination causes those not yet adorned to attain the great adornment and causes those who have attained the great adornment never to retrogress.

Everything spoken according to his inclination does not cut off the dharmas but instead preserves and protects the Dharma of the Buddha.

Blessed One! Therefore, everything spoken according to his inclination can subdue all followers of other paths. Why is this? No jackal can display itself before the lion king, much less endure hearing the lion’s roar.

Blessed One! In the same way, none of the teachers of other paths can endure the roar of the unsurpassed Lion.

At that time, the god Never-Retrogressing said to Shakra, Lord of the Devas:

—Kaushika! You have spoken of the lion’s roar. What is that roar?

Kaushika replied:

—If a practitioner teaches the Dharma without attachment, this is called the lion’s roar. If a practitioner teaches the Dharma while attached to views and knowledge, that is the cry of a jackal, not the lion’s roar, for such a person has given rise to wrong views.

God, you should now explain in turn: what is called the lion’s roar?

The god replied:

—Good sir! To expound the dharmas without attachment even to the Tathagata, much less to any other dharma, is called the lion’s roar.

Furthermore, Kaushika! To practice exactly as one teaches is called the lion’s roar. To teach the Dharma with certainty is called the lion’s roar. To teach the Dharma without fear is the lion’s roar.

Furthermore, good sir! If a practitioner contemplates dharmas as neither arising, nor ceasing, nor emerging, and teaches accordingly, this is called the lion’s roar. If one contemplates dharmas as neither defiled nor pure, neither united nor dispersed, and teaches the Dharma accordingly, this is called the lion’s roar.

Furthermore, good sir! The lion’s roar is the definitive teaching that all dharmas are without self and without a sentient being.

The lion’s roar is the definitive teaching that all dharmas are empty.

The lion’s roar is teaching the Dharma in order to preserve and protect the dharmas.

The lion’s roar is making this vow: “I shall attain Buddhahood in order to extinguish all the suffering and anguish of all sentient beings.”

The lion’s roar is remaining pure in one’s use of necessities, always having few desires and knowing contentment.

The lion’s roar is never abandoning a secluded dwelling place.

The lion’s roar is being a guiding teacher in the practice of generosity.

The lion’s roar is always upholding the precepts.

The lion’s roar is possessing an impartial mind that no longer distinguishes enemy from friend.

The lion’s roar is always practicing diligence without abandoning one’s original vow.

The lion’s roar is being able to eliminate the afflictions.

The lion’s roar is using wisdom to skillfully discern the courses of conduct.

When this Dharma teaching on the lion’s roar was expounded, the entire three-thousand-great-thousand world-system manifested all six kinds of trembling. Hundreds of thousands of kinds of exquisite music sounded spontaneously without being played. A great radiance illuminated all heaven and earth. Hundreds of thousands of devas rejoiced exceedingly and said:

“We have heard the Deva-son Irreversible expound the Dharma concerning the lion’s roar, and in Jambudvipa we have once again seen the Dharma wheel being turned!”

At that time, the Buddha smiled. According to the customary manifestation of the Dharma, whenever Buddhas smile, hundreds of thousands of multicolored rays—blue, yellow, red, white, pink, and purple—issue from their golden mouths and illuminate immeasurable, boundless worlds. Above, they extend beyond the Brahma worlds and obscure even the light of the sun and moon. They then return, circle the Buddha’s body three times, and disappear into the crown of his head. At that time, Brahma Viśeṣacintin joined his palms toward the Buddha and praised him in verse:

Supreme in wisdom, liberating all,

You clearly know the conduct of beings throughout the three times;

Perfect in merit, wisdom, and liberation—

We pray you explain the cause and conditions of your smile.

The Buddha’s wisdom is immeasurable and unobstructed;

Śrāvakas and pratyekabuddhas cannot compare.

Knowing beings’ minds, you teach in accordance with them—

We pray the Supreme One reveal the reason for his smile.

The Buddha’s radiance is pure and undefiled,

Illuminating devas and humans, eclipsing sun and moon,

And all Mount Sumerus and the Iron Encircling Mountains—

We pray the Incomparable One reveal the reason for his smile.

The Great Sage is serene, free from anger;

Devas and humans gaze upon him without ever growing weary.

All wish to attain peace and happiness—

We pray you distinguish the cause and conditions of your smile.

You penetrate the emptiness and selflessness of all dharmas,

Seeing them as foam, mist, dreams, and illusions,

Like the appearance of empty space or the moon in water—

We pray you use your wondrous voice to tell the reason for your smile.

Free from discriminating conceptions and wrong views,

You fully understand emptiness, signlessness, and wishlessness;

Ever delighting in meditation and the Dharma of quiescence—

We pray you tell the reason for emitting this pure light.

Not clinging to written words or speech,

You expound without relying on dharmas or beings;

Yet every being believes the teaching was spoken for them—

We pray your wisdom and supernormal powers reveal the reason for your smile.

The Buddha is the King of Physicians who cures every illness,

Possessing the strength of Nārāyaṇa, he aids the world;

He guides beings toward the bright lamp and the ultimate path—

Worshiped by devas and humans, may he tell the reason for his smile.

The Buddha said to Brahma Viśeṣacintin:

“Do you see the Deva-son Irreversible?”

“Yes, I see him.”

“O Brahma! From now onward, after three million two hundred thousand asaṃkhyeya kalpas, this Deva-son Irreversible will attain Buddhahood with the name Sumeru Lamp King, complete with the ten epithets: Tathagata, Arhat, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. His world will be called Wondrous Transformation, and the kalpa will be called Brahma Praise.

In that Buddha-land, the ground will consist entirely of Jambūnada gold and vaiḍūrya. The entire Sangha will be composed of bodhisattvas, and there will be no Māras or hostile forces. Whatever necessities are required will appear as soon as they are thought of.

That Buddha’s lifespan will be immeasurable and incalculable.”

Brahma Viśeṣacintin said to the Deva-son Irreversible:

“Today the Tathagata has bestowed upon you a prediction of Buddhahood!”

The Deva-son replied:

“Virtuous One! Just as the suchness of Dharma has received a prediction, so too has a prediction been bestowed upon me.”

Brahma Viśeṣacintin said:

“The Dharma-nature of suchness cannot receive a prediction.”

The Deva-son replied:

“If the Dharma-nature of suchness cannot receive a prediction, you should know that the predictions received by all bodhisattvas are likewise.”

Brahma Viśeṣacintin said:

“If the Tathagata had not bestowed a prediction upon you, would that mean that in the abodes of past Buddhas you had not abided in the pure conduct?”

The Deva-son replied:

“To have nowhere to abide is precisely to abide securely in the pure conduct.”

Brahma Viśeṣacintin asked:

“How can one abide securely in the pure conduct by not abiding?”

The Deva-son replied:

“If one does not abide in the desire realm, does not abide in the form realm, and does not abide in the formless realm, this is called abiding securely in the pure conduct.

“Furthermore, O Brahma, if a practitioner does not abide in a self, does not abide in a sentient being, does not abide in a living being, and does not abide in a person, this is called abiding securely in the pure conduct. In brief, if one abides neither in Dharma nor in what is contrary to Dharma, this is abiding securely in the pure conduct.”

Brahma Viśeṣacintin further asked:

“What is the meaning of pure conduct?”

The Deva-son replied:

“Abiding on the path of nonduality is the meaning of pure conduct.”

The Brahma further asked:

“When one abides on the path of nonduality, where does one abide?”

The Deva-son replied:

“To abide on the path of nonduality is not to abide in any dharma. Why is this? Because the noble sages have nowhere to abide, nor do they grasp any dharma, and thus they are able to cross the currents of birth and death.”

Brahma Viśeṣacintin asked:

“What is cultivation of the path?”

The Deva-son replied:

“Not clinging to existence, not clinging to nonexistence, and not discriminating, ‘This exists; this does not exist’—one who cultivates in this way is said to cultivate the path.”

The Brahma further asked:

“By means of what dharma does one cultivate the path?”

The Deva-son replied:

“One does not cultivate it by means of seeing, hearing, understanding, or knowing; nor by means of attainment or realization. Regarding all dharmas as without attributes and without manifestation—this is called cultivation of the path.”

The Brahma further asked:

“What constitutes a bodhisattva’s courageous vigor?”

The Deva-son replied:

“If a bodhisattva does not perceive a single attribute in any dharma, nor perceive any other attribute, this is called a bodhisattva’s courageous vigor and great adornment. With respect to all dharmas, the bodhisattva does not destroy the Dharma-nature. With respect to all dharmas, the bodhisattva neither becomes attached nor annihilates them, neither increases nor diminishes them, and perceives neither defilement nor purity, thereby transcending the nature of dharmas. This is called the foremost vigor of a bodhisattva: the body has no place from which it arises, and the mind has no activity that is initiated.”

At that time, the Blessed One praised the Deva-son Irreversible:

“Excellent, excellent!”

Having praised him, the Buddha said to Brahma Viśeṣacintin:

“As the Deva-son has said, the body has no place from which it arises and the mind has no activity that is initiated. This is called the foremost courageous vigor.

“O Brahma! The Tathagata recollects all the practices he undertook in past lives. He was always steadfastly diligent, observed the precepts in accordance with the dhūta practices, and constantly revered and made offerings to his teachers and elders. In secluded places he always diligently practiced the path, recited scriptures, studied extensively, cherished sentient beings, and provided them with whatever they needed. Earnestly and assiduously he performed every painful and difficult deed, yet the Buddhas of the past did not bestow upon him a prediction that he would attain unsurpassed, perfect, complete awakening. Why was this? Because in body, speech, and mind, the Tathagata continually gave rise to attachment to the attribute of vigor.

“O Brahma! Later, when the Tathagata attained courageous vigor exactly as the Deva-son has described, Dīpaṃkara Buddha bestowed this prediction upon him: ‘In a future life you will become a Buddha named Śākyamuni.’ Therefore, O Brahma, if bodhisattvas wish swiftly to receive a prediction, they must cultivate courageous vigor in this manner. That is, with respect to all dharmas, they must not give rise to attachment to the attribute of vigor.”

The Brahma said:

“Blessed One! What does it mean not to give rise to attachment to the attribute of vigor?”

The Buddha taught:

“Vigor throughout the three times is entirely empty. This is called vigor that does not give rise to attachment to attributes.”

The Brahma said:

“Blessed One! How is vigor throughout the three times entirely empty?”

The Buddha taught:

—The past mind has ceased, the future mind has not yet arrived, and the present mind does not abide. If a dharma has ceased, it does not arise again. If it has not yet arrived, it has no characteristic of arising. If it does not abide, it abides in the true characteristic.

Furthermore, the true characteristic itself has no arising. If dharmas do not arise, there is no past, present, or future. If there is no past, present, or future, then from the beginning their nature has always been unborn. This is called diligence in which the three periods of time are all empty, enabling bodhisattvas swiftly to receive predictions of Buddhahood.

Brahma, when a bodhisattva accomplishes such acceptance of the Dharma, he can clearly understand that there is nothing in any dharma to relinquish; this is called the paramita of generosity. Penetrating all dharmas as free from outflows is called the paramita of moral discipline. Fully comprehending that all dharmas are unharmed is called the paramita of patience.

Understanding that all dharmas have no place from which to arise is called the paramita of diligence. Knowing all dharmas to be equal is called the paramita of meditative concentration. Recognizing that all dharmas are without discrimination is called the paramita of wisdom.

If a bodhisattva penetrates them in this way, then with regard to all dharmas there is neither increase nor decrease, neither right nor wrong. Although that bodhisattva practices generosity, he seeks no reward. Although he observes moral discipline, he is no longer attached.

Although he practices patience, he clearly knows that both the inner and the outer are empty. Although he practices diligence, he fully understands that there is no characteristic of arising. Although he practices meditative concentration, he has no place of dependence.

Although he cultivates wisdom, he no longer grasps at characteristics.

Brahma, a bodhisattva who accomplishes such acceptance of the Dharma may manifest everywhere to carry out the work of teaching and transformation, yet remains undefiled.

Such a person attains the characteristic of equality with respect to the world and is not shaken by gain or loss, praise or blame, honor or disgrace, suffering or happiness. He transcends all worldly dharmas, neither exalting nor belittling himself, neither rejoicing nor grieving, neither agitated nor heedless. His mind is nondual; freed from all conditions, he attains the nondual Dharma. For sentient beings who have fallen into the course of dualistic views, he gives rise to great compassion and assumes bodies in order to teach and transform them.

Brahma, this is called supreme courageous diligence. Having attained acceptance of emptiness and non-self, he gives rise to great loving-kindness and compassion toward sentient beings, assumes bodies for their sake, and expounds the characteristics of such courageous diligence. At that time, eight thousand bodhisattvas attained acceptance of the non-arising of dharmas. The Buddha bestowed predictions upon them all, declaring that they would attain unsurpassed, complete and perfect enlightenment. In their respective different lands, they would all accomplish Buddhahood and share the same name: Firm in Diligence.

At that time, the Venerable Mahakasyapa addressed the Buddha:

“World-Honored One, it is like the great Dragon Kings: when they wish to send down rain, they rain upon the vast ocean. These bodhisattvas are likewise, pouring the great rain of Dharma upon the minds of bodhisattvas.”

The Buddha said:

“Kasyapa, it is just as you have said. The reason the great Dragon Kings do not send rain down upon Jambudvipa is not that their minds are miserly, but only that the land there could not withstand it. Why is this? Because the downpour sent by the great Dragon Kings is exceedingly fierce. If such rain were to fall upon Jambudvipa, its cities, towns, villages, mountains, forests, ponds, and lakes would all be swept away like withered leaves carried off by a torrent. Therefore, the great Dragon Kings do not pour great rains upon Jambudvipa.

“So it is, Kasyapa. The reason these bodhisattvas do not pour the great rain of Dharma upon other sentient beings is likewise not that their minds are miserly, but that the faculties of those beings are not capable of receiving such teachings. Therefore, only upon bodhisattva minds that are as measureless as the ocean and possess profound, wondrous wisdom do these bodhisattvas pour down such an unsurpassed and inconceivable rain of Dharma.

“Kasyapa, it is also like the vast ocean, which can receive even a tremendous deluge without increasing or decreasing. These bodhisattvas are likewise: whether for one kalpa or a hundred kalpas they receive or expound this Dharma, the Dharma remains serene, neither increasing nor decreasing.

“Kasyapa, it is also like the vast ocean: although a hundred rivers flow into it, all the water in the ocean has the single taste of salt. These bodhisattvas are likewise: although they hear every kind of teaching and every kind of discourse, they are able to believe and understand them all as having the single taste of emptiness.

“Kasyapa, it is also like the vast ocean, which is always settled, pure, and undefiled; whenever turbid waters flow into it, they immediately become clear and still. These bodhisattvas are likewise, always purifying the many defilements, fetters, and impurities.

“Kasyapa, it is also like the vast ocean, which is profoundly deep and bottomless. These bodhisattvas are likewise. Because they can contemplate and enter immeasurable teachings, they are called profound. Because all sravakas and pratyekabuddhas are unable to fathom them, they are called bottomless.

“Kasyapa, it is also like the vast ocean, which contains an immeasurable quantity of water. These bodhisattvas are likewise. Because they have accumulated immeasurable Dharma teachings and innumerable kinds of wisdom, the minds of bodhisattvas are said to be like the vast ocean.

“Kasyapa, it is also like the vast ocean, which stores immeasurable treasures of every kind.

“These bodhisattvas are likewise. They enter innumerable Dharma gates, accumulate treasures of the Dharma, and possess every kind of practice of the path; thus they bring forth immeasurable Dharma treasures.

“Kasyapa, it is also like the vast ocean, which contains three kinds of treasure: first, those of little value; second, those of value; and third, those that are priceless. The teachings expounded by these bodhisattvas are likewise. According to whether the faculties of sentient beings are keen or dull, they guide them and enable them to attain liberation. Some should attain liberation through a lesser teaching. Some attain liberation through an intermediate teaching. Some attain liberation through the Mahayana teaching.

“Kasyapa, it is also like the vast ocean, which gradually becomes deeper. These bodhisattvas are likewise, becoming increasingly profound as they advance toward omniscience.

“Kasyapa, it is also like the vast ocean, which does not retain corpses. These bodhisattvas are likewise: they do not accept the mind of a sravaka or pratyekabuddha. Nor do they accept a mind that is foolish, confused, indolent, angry, immoral, greedy, or miserly. Nor do they cling to a self, a person, or a sentient being.

“Kasyapa, it is also like the time when the conflagration at the end of a kalpa consumes everything: the small ponds, lakes, rivers, streams, and springs dry up first, and only afterward does the vast ocean become exhausted. When the true Dharma disappears, it is likewise: the true Dharma of the lesser courses of practice and transformation disappears first; only afterward does the true Dharma of bodhisattvas whose minds are like the vast ocean disappear completely.

“Kasyapa, even if these bodhisattvas lose their bodies and lives, they will not abandon the true Dharma. Do you think that bodhisattvas could cause the true Dharma to be lost? Do not think so, Kasyapa! It is like a vajra jewel in that vast ocean called ‘Gatherer of All Treasures.’ During the kalpa-ending conflagration, when the fire burns for seven days and reaches as high as the Brahma world, that precious jewel is neither burned nor damaged. It moves to a vast ocean in another direction. It is impossible for that precious jewel to be burned in that world. These bodhisattvas are likewise. When the true Dharma comes to an end and seven false teachings appear, even if the worlds in other directions are similarly affected, they remain unharmed. What are the seven false teachings?

1. The doctrines of non-Buddhist traditions.

2. Evil spiritual friends.

3. The path and its teachings being misapplied.

4. Mutual harassment and disruption.

5. Falling into the dense forest of wrong views.

6. Failing to cultivate merit and virtue.

7. Failing to attain the fruit of the path.

When these seven evil phenomena appear, those bodhisattvas know that sentient beings can no longer be transformed and liberated. Even when they go to Buddha lands in other directions, they never cease seeing Buddhas, hearing the Dharma, teaching and transforming sentient beings, and increasing their wholesome roots.

Kasyapa! It is also like the great ocean, which serves as a refuge for immeasurable sentient beings. These bodhisattvas are likewise a refuge upon which sentient beings rely to attain three kinds of happiness: the happiness of devas, the happiness of humans, and the happiness of nirvana.

Kasyapa! It is also like the salty water of the great ocean, which cannot be drunk. These bodhisattvas are likewise beyond the disturbance or destruction of any mara or non-Buddhist teacher.

At that time, the Venerable Mahakasyapa addressed the Buddha:

“Blessed One! Although the great ocean is deep and vast, it can still be measured, but these bodhisattvas are beyond all measurement.”

The Buddha told the Venerable Kasyapa:

“The minute particles of dust throughout the trichiliocosm can still be counted and known, but the immeasurable merits of these bodhisattvas cannot be calculated.” At that time, the Blessed One restated what he had taught in verse:

Just as the great ocean receives them all,

Yet is never filled by all the flowing waters,

These bodhisattvas are also thus:

Ever seeking the Dharma’s benefit, never satisfied.

Just as the great ocean contains all streams,

And though they all flow into it, it neither increases nor decreases,

These bodhisattvas are also thus:

Receiving the profound Dharma without increase or decrease.

Just as the great ocean is always clear and still,

And turbid waters flowing into it all become clear,

These bodhisattvas are also thus:

They do not admit the defilements of affliction.

Just as the great ocean has no shore or limit,

These bodhisattvas are also thus:

Their wisdom and merit are without measure,

And no sentient being can fathom them.

Just as the great ocean makes no distinctions,

And a hundred rivers blend into its single flavor,

These bodhisattvas are also thus:

The Dharma they comprehend has a single characteristic.

Just as the great ocean came to be

Not merely for the sake of one sentient being,

These bodhisattvas are also thus:

For the sake of all, they universally arouse the mind of the Way.

Just as the ocean jewel called “Accumulation of Treasures”

Causes treasures to multiply ever more,

The treasure of bodhisattvas is also thus:

From the bodhisattva treasure, all treasures appear.

Just as the great ocean produces three treasures,

Yet the great ocean itself makes no distinctions,

The bodhisattvas’ teaching of the Dharma is also thus:

They liberate beings through the Three Vehicles without distinction between this and that.

Just as the great ocean gradually becomes desolate,

These bodhisattvas are also thus:

For the sake of sentient beings, they cultivate merit

And dedicate it to profound omniscience.

Just as the great ocean does not retain corpses,

These bodhisattvas are also thus:

With pure resolve, they aspire to bodhi

And do not retain the afflicted mind of sravakas.

Just as the great ocean contains an indestructible jewel,

That jewel is called “Accumulation of All Treasures”;

When the conflagration consumes the kalpa, it does not burn,

But passes to a Buddha land in another direction.

When the true Dharma perishes, it is also thus:

They diligently and steadfastly preserve the Dharma of the precepts;

Knowing that sentient beings cannot be liberated,

They pass to a Buddha land in another direction.

When the three-thousandfold world is about to be destroyed,

And the kalpa fire is about to consume heaven and earth,

The hundred rivers and all streams first run dry;

Only at the end does the great ocean dry up.

The practice of the Lesser Way is also thus:

When the Dharma is about to perish, it is destroyed first;

Courageous bodhisattvas, sparing not their bodies,

Protect and uphold the true Dharma and perish only afterward.

Whether the Buddha is in the world or has entered parinirvana,

The Dharma treasure within their minds does not perish;

With profound and pure minds, they abide securely in the Dharma

And use this wholesome Dharma to cultivate the Way.

Hundreds of thousands of sentient beings rely upon the ocean,

Yet the ocean did not arise for merely one sentient being;

The bodhisattvas’ arousal of resolve is also thus:

It is for the liberation of all living beings.

Even the great oceans throughout the worlds of the ten directions

Can still be measured,

But the bodhisattvas’ practice of the Way

Cannot be conceived by sravakas or pratyekabuddhas.

Kasyapa, you should know that these bodhisattvas,

With courageous and diligent minds, dedicate their merit,

Vowing to become Buddhas and liberate all beings;

None can equal them, much less surpass them.

Their treasured virtues accumulate like the great ocean;

They are worthy of offerings as fields of merit,

They are the unsurpassed great kings of physicians,

Curing every illness of sentient beings.

They are a refuge that brings aid and deliverance,

A radiant lamp illuminating every path,

Enabling all those in the world who are ignorant

To gain clear eyes and receive the ambrosia.

They are Dharma kings within the world,

The discerning wisdom of Sakra,

Brahma kings who practice the four dhyanas,

And pure turners of the Dharma wheel.

As teachers of abundant wisdom, they guide beings,

Clearly revealing false paths and the right road;

They are courageous ones who vanquish Mara’s armies,

Pure ones who eliminate afflictions and defilements.

Cultivating wholesome Dharma, they are like the full moon;

Their radiance shines everywhere like the sun;

Their wisdom towers above all like Mount Sumeru;

Like precious clouds, they rain down ambrosia.

Like lions, they are utterly fearless;

Their minds are tamed like royal elephants;

They are indeed like vajra mountains,

Which no non-Buddhist teacher can destroy.

They are limpid and pure like water,

Endowed with power and courage like a great fire;

They are truly like the unobstructed wind,

And like the great earth, cannot be shaken.

They uproot arrogance and self-conceit,

And are like medicinal trees that make no distinctions;

Their observance of the precepts is pure like a lotus,

And they are never stained by worldly dharmas.

Like the precious udumbara flower,

Which appears but once in thousands of millions of kalpas,

They know how to repay the kindness of the Buddhas

And never allow the lineage of the Buddhas to be severed.

They diligently practice great compassion,

And transcend all through loving-kindness and sympathetic joy;

They can abandon the mind attached to the five desires

And constantly seek the Buddha-Dharma as their treasure.

Their practice of generosity is supreme;

None can equal their pure observance of the precepts;

Nothing surpasses the strength of their practice of patience;

They diligently cultivate vigor without indolence.

Practicing dhyana, they possess all spiritual powers

And can reach immeasurable Buddha lands;

They constantly encounter Buddhas and receive the Dharma,

Then teach others what they have heard.

They clearly know the courses of conduct of sentient beings

And whether their faculties are keen or dull;

Such is their wondrous power and skill in means,

Their lamp of wisdom shining brightly to save beings everywhere.

They fully comprehend all dharmas,

That all arise through the conjunction of causes and conditions;

They can thoroughly penetrate the characteristics of causation,

Abandon views of self, and delight in equality.

They practice right contemplation of all dharmas:

From where do they come, and where do they go?

They understand clearly that all dharmas neither come nor go,

And abide in the Dharma-nature, unmoving.

Seeing that all conditioned dharmas are empty,

They increase their compassion to liberate all beings;

Sentient beings, through deluded conceptions, undergo suffering,

So, wishing to liberate them, they cultivate the Way.

Ordinary beings discriminate between self and what belongs to self,

And follow innumerable wrong views;

Bodhisattvas can penetrate the true characteristic of dharmas

And teach the Dharma to extinguish attachment to views.

They take the impermanent to be permanent, the unquiescent to be quiescent,

The non-self to be self, and suffering to be happiness;

Because ordinary beings are inverted, they are deluded and attached,

Unable to understand their former lives in samsara.

Clearly knowing that this arises from inversion—

That there is no self, no person, and no sentient being—

I should thus cultivate the right path:

Impermanence, non-self, and impurity.

Kasyapa, you should know that of these bodhisattvas,

I have praised their merits,

Yet their courses of practice and transformation cannot be exhausted,

Just as one speck of dust cannot represent the great earth.

Those who arouse the irreversible resolve for bodhi

Are worthy of all the offerings throughout the trichiliocosm;

If offerings surpassing even these should exist,

They should all be offered to such beings.

If anyone arouses the resolve and vows to attain Buddhahood,

That itself is to honor and make offerings to me;

The Buddhas of the past, present, and future

Have thereby all been honored and offered to.

Chapter 16: ESTABLISHING THE DHARMA

At that time, Brahma Thinker of Benefit said to Manjusri, Prince of the Dharma:

“Great Being, you should entreat the Tathagata to protect and keep this sutra in mind, so that even five hundred years hence it may continue to circulate widely.”

Bodhisattva Manjusri said:

“What do you think? With regard to this sutra, does the Buddha expound it, give instruction concerning it, or have the ability to protect and keep it in mind?”

Brahma Si Yi replied:

“No.”

Bodhisattva Manjusri said:

“Worthy One! Therefore, you should know that all dharmas are neither expounded nor revealed, and are not objects of protective mindfulness. Such dharmas are ultimately indestructible and therefore cannot be protected through mindfulness. To wish to preserve this Dharma is to seek to protect empty space through mindfulness.

“Worthy One! If a bodhisattva wishes to have some dharma to accept, then there is no such dharma. Why? Because the Dharma always transcends every course of verbal discourse. This is called a bodhisattva’s freedom from delight in contention.

“Worthy One! If any bodhisattva in this assembly thinks, ‘Today this Dharma has been expounded,’ you should know that this person has not heard the Dharma. Why? Because not hearing the Dharma is called hearing the Dharma.”

The Brahma said:

“Why is not hearing the Dharma called hearing the Dharma?”

Manjusri replied:

“When the eyes, ears, nose, tongue, body, and mind are all pure, this is called hearing the Dharma. Why? If a person, when the six internal faculties encounter the six external objects, is not attached to form, sound, scent, taste, touch, or dharmas, this alone is called hearing the Dharma.”

At that time, within the assembly were thirty-two thousand devas, five hundred bhiksus, three hundred bhiksunis, eight hundred upasakas, and eight hundred upasikas. Having heard Bodhisattva Manjusri expound the Dharma, they all attained the acceptance of the non-arising of dharmas and immediately said:

“So it is, so it is! Venerable Manjusri! Just as the Great Being has said, not clinging to what is heard as Dharma is called hearing the Dharma.”

Then Brahma Si Yi asked the bodhisattvas who had attained the acceptance of the non-arising of dharmas:

“Have you not heard this sutra?”

They replied:

“Yes, we have heard it, hearing by means of non-hearing.”

He asked:

“How do you know that Dharma?”

They replied:

“We know it by means of not knowing.”

He asked:

“What have you attained that is called attainment?”

They replied:

“Because all dharmas cannot be attained, we call this attaining the acceptance of dharmas.”

He asked:

“What does it mean to practice in accordance with the Dharma?”

They replied:

“Because we practice without conforming, it is called practice in accordance.”

He asked:

“Have you gained clear and penetrating understanding of this Dharma?”

They replied:

“All dharmas are penetrated and thoroughly understood, without a self or anything belonging to a self.”

At that time, within the assembly was a deva named Pure Appearance, who said to Brahma Si Yi:

“If anyone merely hears this sutra but does not receive a prediction from the Buddha, then I shall predict that person’s attainment of unsurpassed, complete, perfect enlightenment. Why? Because this sutra does not negate cause and effect; it can engender wholesome dharmas, eliminate the enmity of Mara, free beings from all affection and hatred, purify the minds of sentient beings, and cause all who believe and understand it to rejoice and cast off every trace of anger.

“This sutra is cultivated by all good people.

“This sutra is protected and kept in mind by all Buddhas.

“This sutra is jointly safeguarded by all devas, humans, and asuras in the world.

“This sutra assuredly leads to the attainment of non-retrogression.

“This sutra is not false, for it leads to the seat of enlightenment.

“This sutra is true, for it can enable sentient beings to attain the dharmas of the Buddhas.

“This sutra can turn the Dharma wheel.

“This sutra can eliminate every kind of doubt and hesitation.

“This sutra can open the path of the noble ones.

“This sutra should be fully comprehended by those who seek liberation.

“This sutra should be diligently preserved by those who wish to attain the dharanis.

“This sutra should be widely expounded by those who earnestly seek merit and virtue.

“This sutra should always be kept in mind by those who delight in the teachings.

“This sutra can bring every kind of peace and joy and lead to nirvana.

“This sutra, even if obtained by Maras and adherents of non-Buddhist paths, cannot be destroyed by them.

“This sutra enables those who receive offerings to accord with its meaning and principles.

“This sutra can cause those of keen faculties to rejoice even more.

“This sutra can cause those endowed with wisdom to delight even more deeply.

“This sutra can enable the wise to free themselves from all views and attachments.

“This sutra can enable those endowed with wisdom to dispel ignorance and darkness.

“The words of this sutra follow their proper sequence, for it is skillfully expounded.

“This sutra is ultimate, for it is skillfully taught in accordance with its meaning and principles.

“This sutra brings abundant benefit, for it expounds the ultimate truth.

“This sutra is that toward which the minds of those who delight in the Dharma earnestly aspire.

“This sutra is that from which those endowed with wisdom cannot depart.

“This sutra is a great treasury for those who practice generosity.

“This sutra is a clear and cooling pool for those scorched by afflictions.

“This sutra can enable those with loving-kindness to attain a mind of equality.

“This sutra can transform the indolent into the diligent.

“This sutra can bring a concentrated and tranquil mind to those beset by discursive thoughts.

“This sutra can enable the ignorant and deluded to attain luminous wisdom.

“Worthy One! This sutra is revered by all Buddhas.”

When the deva Pure Appearance expounded this Dharma, the trichiliocosm manifested every kind of tremor. The Buddha then praised him:

“Excellent, excellent, Deva! It is exactly as you have said!”

At that time, Brahma Si Yi addressed the Buddha:

“World-Honored One! Did this deva formerly hear this sutra at the abodes of Buddhas of the past?”

The Buddha said:

“This deva formerly heard this sutra at the abodes of six billion four hundred million Buddhas. After forty-two thousand kalpas, he will become a Buddha named Jeweled Adornment, and his land will be called Many Jewels. During the intervening time, whenever Buddhas appear in the world, he will make offerings to them all and will also hear this sutra.

“Brahma! The bhiksus, bhiksunis, upasakas, upasikas, and the eight classes of Dharma protectors—devas, nagas, ghosts, spirits, and others—in this assembly who have attained the acceptance of dharmas will all be born in that land of Many Jewels.”

The deva Pure Appearance addressed the Buddha:

“World-Honored One! I do not seek bodhi, make vows for bodhi, cling to bodhi, delight in bodhi, keep bodhi in mind, or discriminate concerning bodhi. Why, then, have I received a prediction from the Tathagata?”

The Buddha told the deva:

“It is like casting grass, wood, trunks, branches, and leaves into a fire and saying, ‘Do not burn! Do not burn!’ There is no possibility that these words could prevent them from burning.

“Deva! A bodhisattva is likewise. Although he neither delights in nor clings to bodhi, you should know that he has received predictions from all Buddhas. Why? If a bodhisattva neither rejoices in, delights in, covets, clings to, becomes defiled by, nor apprehends bodhi, then he will certainly receive from the Buddhas a prediction of unsurpassed, complete, perfect enlightenment.”

At that time, five hundred bodhisattvas in the assembly addressed the Buddha together:

“World-Honored One! Today we do not seek bodhi, make vows for bodhi, delight in bodhi, cling to bodhi, keep bodhi in mind, or discriminate concerning bodhi.”

After they had spoken these words, through the Buddha’s spiritual power, eighty-four thousand Buddhas in the regions above immediately bestowed upon them predictions that they would attain unsurpassed, complete, perfect enlightenment.

The five hundred bodhisattvas again addressed the Buddha:

“World-Honored One! This is truly unprecedented. The Tathagata’s exposition of the Dharma is indeed wondrous and subtle. Although bodhisattvas neither seek nor make vows for, neither crave nor delight in, nor apprehend the fruit of bodhi, they nevertheless receive predictions of Buddhahood from the Buddhas.

“World-Honored One! Today, eighty-four thousand Buddhas in the upper direction have each bestowed upon us predictions that we shall attain the fruit of unsurpassed, complete, perfect enlightenment.”

Chapter 17: THE DEVAS OFFER PRAISE

At that time, the Great Being Manjusri addressed the Buddha:

“World-Honored One! We beseech you to be mindful of and protect this sutra, so that in the future, after five hundred years, it may circulate widely throughout Jambudvipa and enable this Dharma to abide in the world for a long time. May this Dharma of great adornment also be comprehended by good men and good women. Even if Mara and his retinue should perform innumerable deeds, they will be unable to cause disturbance. By accepting and upholding this sutra, these people will become irreversible from unsurpassed, complete, perfect enlightenment.”

The Buddha told Bodhisattva Manjusri:

“So it is, so it is. Bodhisattva, listen attentively. In order that this sutra may remain in the world for a long time, the Tathagata will expound for you a mantra by which the eight classes of Dharma-protecting beings—the devas, nagas, yakshas, gandharvas, kumbhandas, and others—may be summoned.

If any Dharma teacher recites and upholds this mantra, the devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and others will constantly accompany and protect that Dharma teacher. Whether this Dharma teacher travels upon the proper road or loses the way; whether dwelling in a village or in a secluded place, in the Sangha’s quarters or a quiet dwelling, in a place for walking meditation or amid an assembly—the deities will always attend, guard, and assist that teacher, increasing the teacher’s eloquence in expounding the Dharma.

They will also increase the causes and conditions for the wondrous power of wisdom, make mindfulness ever more steadfast, and prevent all enemies and brigands from causing harm, enabling that Dharma teacher to remain single-minded and peaceful while walking, standing, lying down, or sitting.

“Manjusri! The mantra is as follows:

1. Uất đầu lệ.

2. Đầu đầu lệ.

3. Ma lệ.

4. Già lệ.

5. Nghê lệ.

6. Thê lệ đề lệ.

7. Di lệ.

8. Hầu lâu.

9. Hầu lâu.

10. Hầu lâu.

11. Nhân bà lệ.

12. Vi đa lệ.

13. Khúc khâu lệ.

14. A na nhỉ.

15. Dà đế.

16. Ma ê lý.

17. Ma na tùng.

18. Ma nhĩ.

19. Bà hầu càn địa tát ba lâu đế.

20. La bà bà già đế.

21. Hạnh đầu lệ.

22. Nam-mô Phật-đà già lê đế lệ.

23. Nam-mô Đạt-ma bàn dà đà nhỉ.

24. Nam-mô Tăng-già hòa ế đà hòa ế đà.

25. Tỳ bà phiến đà nhĩ.

26. Tát bà ba ba nhĩ nghê đế lệ đi phù đề lý, tát già bàn đề xá phạm lam ma ba xá đa dư lợi sư tỳ ba xá đa a đá la đề sả đề tát bà phù đa dà la ha. Nam-mô Phật-đà tất triền đấu mạn đa la.

“When one expounds the Four Noble Truths to all sentient beings with a mind of loving-kindness, one receives the praise of Brahma and the sages and noble ones. By invoking the deities therein and revering the Buddhas, one will accomplish this mantra.

“Great Being Manjusri! These are all the phrases of the mantra. If a great bodhisattva wishes to practice and uphold this sutra, that bodhisattva should recite the entire mantra, practice it earnestly with single-minded concentration and without distraction, and remain pure in every action, whether coming or going.

One should not store leftover food, but should have few desires and know contentment. One should dwell alone in seclusion, not delight in noisy places, keep body and mind tranquil, constantly cherish loving-kindness and compassion, take the Dharma as one’s joy, abide in truthful speech, and never deceive others. One should value meditation, delight in expounding the Dharma, practice right mindfulness, abandon wrong thoughts, and always delight in the dhutanga practices.

Whether attaining realization or not, one should feel neither sorrow nor joy, but incline toward nirvana and grow weary of birth and death. One’s mind should remain impartial toward those one loves and hates. One should abandon discriminating characteristics, spare neither body and life nor any possessions, and remain free from attachment.

One should possess complete dignified conduct, always delight in observing the precepts, and be patient, gentle, and harmonious. One should endure every harsh and malicious word, always maintain a joyful and gentle countenance, and continually inquire after others so as to eliminate arrogance and dwell together in peace and happiness.

“Bodhisattva Manjusri! Dharma teachers who abide in this Dharma and recite that mantra will attain ten powers in this present life. What are the ten?

1. They attain the wondrous power of recollection and never forget.

2. They attain the power of wisdom that skillfully discerns all dharmas.

3. They possess the power to practice in accordance with the meaning of the sutra.

4. They attain the steadfast power to carry out their work throughout birth and death.

5. They attain the power of moral shame and moral dread, thereby protecting themselves and others.

6. They possess the power of extensive understanding and complete wisdom.

7. They attain the wondrous power of dharani, enabling them to accept and retain everything they comprehend.

8. They possess the power of eloquence, delight in expounding the Dharma, and receive the support of the Buddhas.

9. They attain the wondrous power of the profound Dharma and fully acquire the five superknowledges.

10. They accomplish the wondrous power of patience regarding the non-arising of dharmas and swiftly realize perfect omniscience.

“Bodhisattva Manjusri! Any Dharma teacher who can abide in and practice this Dharma and uphold and recite this mantra will accomplish these ten wondrous powers in the present life.”

When the Buddha expounded the wondrous powers of this mantra, the Four Heavenly Kings were filled with awe. Together with immeasurable spirits and their surrounding retinues, they approached the Buddha, reverently bowed at his feet, and said:

“World-Honored One! We, the Four Heavenly Kings, have attained the fruit of stream-entry. In accordance with the Buddha’s teaching, each of us will command our retinues and attendants constantly to accompany and protect those Dharma teachers. If any good men or good women devote themselves to preserving the Dharma and are able to uphold, recite, and expound this sutra, we, the Four Heavenly Kings, will go to their dwelling places and support them. Whether those people dwell in cities, towns, or villages, or in secluded places, and whether they are householders or monastics, we and our retinues will attend and provide for them, so that their minds may always remain peaceful, secure, and free from weariness, and so that nothing whatsoever may disturb them.

“World-Honored One! Furthermore, if this sutra appears anywhere within a radius of fifty miles, neither devas nor children of devas, neither nagas nor children of nagas, neither yakshas nor children of yakshas, neither kumbhandas nor children of kumbhandas, nor any others will be able to cause harm.”

At that time, Virudhaka, the World-Protecting Heavenly King, spoke this verse:

All those within my retinue,

My kindred and my people,

Will together guard and protect

And make offerings to the Dharma teacher.

The Heavenly King Virupaksha spoke this verse:

I am a child of the Dharma King,

Transformation-born from the Dharma.

Those who seek bodhi, children of the Buddha,

I shall make offerings to them all.

The Heavenly King Dhrtarashtra spoke this verse:

If there are Dharma teachers

Who accept and uphold this sutra,

I shall always support and protect them

Throughout all the ten directions.

The Heavenly King Vaishravana said:

Those who have aroused the mind for the Way

Should receive offerings;

Yet none among all sentient beings

Can discern who they are.

The son of the Heavenly King Vaishravana, named Good Treasure, held a parasol made of the seven precious substances and offered it to the Tathagata, speaking this verse:

World-Honored One, from this day forth

I shall accept and uphold this sutra,

And shall also expound it to others;

Thus do I arouse this resolve.

The World-Honored One knows my mind

And the practices of my former lives.

From the moment I first aroused this resolve,

I have sincerely sought the Buddha Way.

The Buddha’s invisible crown

Now I offer this beautiful parasol;

May I attain likewise

That invisible crown-mark.

With a heart of loving reverence,

I gaze upon the Blessed One;

May I attain the purified eye

And encounter Maitreya Buddha.

The Blessed One, the Wise One,

Then answered him in verse:

When your life here comes to an end,

You shall be born in Tusita Heaven.

Descending from Tusita,

You shall encounter Maitreya Buddha;

For twenty thousand years you shall make offerings,

And only then leave home to train in the Way.

Having left the household life,

You shall purely cultivate the holy practices;

All the Buddhas of the Auspicious Kalpa

You shall behold without exception.

You shall also make offerings to those Buddhas

And cultivate the holy practices in their presence;

After sixty kotis of kalpas,

You shall attain Buddhahood.

Your name shall be Jeweled Parasol;

Your land shall be exceedingly pure and adorned,

Containing only a Sangha of bodhisattvas,

For whom you shall expound the wondrous Dharma.

Your lifespan shall last one full kalpa;

After you enter nirvana,

The True Dharma shall remain for half a kalpa,

Bringing benefit to all beings.

At that time, Sakra, Lord of the Devas, surrounded by countless hundreds of thousands of devas, addressed the Buddha:

“Blessed One! We too shall protect those Dharma teachers who are able to accept and uphold this sutra, and we shall make offerings to them and provide for their needs. Wherever this sutra is found, or wherever anyone reads, recites, or explains it, we shall go to those places to receive and uphold the teaching. We shall also increase the majestic power of those Dharma teachers, ensuring that the sequence of its phrases and meanings is neither omitted nor lost.”

At that time, Sakra’s son, named Gopaka, held a pearl parasol adorned with the seven precious substances, offered it to the Tathagata, and spoke this verse:

Now I clearly understand

The Dharma expounded by the Buddha;

I too shall practice in this way,

Seeking the Buddha’s omniscience.

In former lives, the Blessed One

Gave away all things;

I shall follow this practice

And relinquish all I possess.

Before the Dharma King,

I vow to accept and uphold this sutra;

I shall expound it to others

To repay the Buddha’s kindness.

Those who delight in this sutra

Are the same as I;

I shall make offerings to them

For the realization of bodhi.

Blessed One, the sravakas

Are unable to preserve this Dharma;

In the fearful age to come,

Please protect this sutra.

May the Blessed One reassure me

And dispel the doubts of the devas:

How much longer shall it be

Before I become a Buddha like the Blessed One?

The Buddha, who penetrates wisdom,

Immediately bestowed a prediction upon him:

In the future you shall become a Buddha,

No different from the Tathagata.

After a thousand kotis of kalpas,

And more than a hundred kotis of kalpas besides,

You shall then attain Buddhahood,

Bearing the name Wisdom King.

At that time, the Brahma King, lord of the Saha world, addressed the Buddha:

“Blessed One! We shall relinquish the bliss of meditative concentration and gladly go to wherever Dharma teachers, or good men and good women, are able to expound this Dharma. Why is this? Because from sutras such as this are born Sakras, Brahma Kings, and other honored and noble beings.

“Blessed One! We shall make offerings to those good men. Those good men are worthy to receive every offering made by the devas, humans, and asuras of the world.”

At that time, the Deva King Wondrous Brahma spoke this verse:

Bhiksus and bhiksunis,

Good men and faithful women,

Who are able to uphold this sutra

Are worthy of the world’s offerings.

Even if there is only one person

Who diligently practices this sutra,

For that person I shall

Expound such a sutra.

I shall spread a seat of beautiful flowers

Reaching as high as Brahma Heaven;

Seated securely upon that seat,

I shall expound such a sutra.

If, in an evil age,

One hears this sutra from somewhere,

One should arouse a rare and precious aspiration,

Rejoice, and exclaim, “Excellent!”

Even if immeasurable worlds

Were entirely filled with a great conflagration,

One should pass through their midst

To come and hear this sutra.

This sutra reveals the Buddha Way;

If anyone wishes to hear it,

One should gather treasures as vast as Mount Sumeru

And offer them to that person.

Chapter 18: ENTRUSTMENT

At that time, the Blessed One manifested the wondrous power of his spiritual penetrations, causing Mara Papiyan and all the hosts of Mara to come before the Buddha and say together:

“Blessed One! We and our retinues now make this vow before the Blessed One: Wherever this sutra is widely circulated, wherever there are those who expound the Dharma and those who hear the Dharma, and in whatever lands the deeds of Mara do not arise, we shall protect this sutra.”

Then the Blessed One emitted a golden radiance that illuminated this entire world and said to Bodhisattva Manjusri:

“The Tathagata shall now be mindful of and protect this sutra, thereby benefiting the Dharma teachers. As long as this sutra is circulated and remains in Jambudvipa, the Buddhadharma shall not perish.”

At that time, those in the assembly scattered every kind of flower, incense, and powdered incense upon the Buddha and said:

“Blessed One! We pray that the Blessed One will cause this sutra to remain for a long time in Jambudvipa and to be expounded and circulated far and wide.”

The Buddha said to Venerable Ananda:

“Are you able to accept and uphold this sutra?”

Venerable Ananda replied:

“Blessed One! I am able to accept and uphold it.”

The Buddha said:

“Ananda! The Tathagata now entrusts this sutra to you. You should accept and uphold it, read and recite it, and expound it widely to others.”

Venerable Ananda addressed the Buddha:

“Blessed One! What merit is attained by those who accept and uphold, read and recite, and expound this sutra?”

The Buddha taught:

“Ananda! Suppose a person, throughout an entire lifetime, were to make offerings of every necessity to as many Buddhas and members of the Sangha as there are phrases, passages, and written characters contained in this sutra. If another person were to make an offering to this sutra, even only once, with reverence, respect, and praise, that person’s merit would surpass the former. In this present life, that person would attain eleven treasuries of merit. What are these eleven?

1. Clearly seeing the treasury of the Buddhas, through attaining the divine eye.

2. Comprehending the treasury of the Dharma, through attaining the divine ear.

3. Seeing the treasury of the Sangha, through attaining the Sangha of non-retrogressing bodhisattvas.

4. Attaining the treasury of inexhaustible wealth, through acquiring the precious hand.

5. Attaining the treasury of bodily form, through being endowed with the thirty-two marks.

6. Attaining the treasury of retinues, through acquiring retinues who cannot be destroyed.

7. Attaining the treasury of Dharma never heard before, through acquiring the dharani teachings.

8. Attaining the treasury of recollection, through possessing eloquence and delight in exposition.

9. Attaining the treasury of fearlessness, through vanquishing all the doctrines of non-Buddhist paths.

10. Attaining the treasury of merit, through benefiting all sentient beings.

11. Attaining the treasury of wisdom, through acquiring all the Dharmas of a Buddha.”

When the Buddha expounded this sutra, seventy-two nayutas of sentient beings attained the patient acceptance of the non-arising of dharmas; immeasurable sentient beings aroused the aspiration to attain unsurpassed, complete and perfect enlightenment; and innumerable sentient beings, no longer dependent upon any dharma, exhausted all outflows and attained liberation of mind.

At that time, Venerable Ananda rose from his seat, adjusted his robes, bared his right shoulder, reverently bowed his head at the Buddha’s feet, and said:

“Blessed One! What is the name of this sutra, and how should we receive and uphold it?”

The Buddha said to Venerable Ananda:

“This sutra is called Gathering All Dharmas. It is also called Adorning the Dharmas of the Buddhas, also called Questions of Brahma Thinker-of-Benefit, and also called Manjusri’s Discourse. You should receive and uphold it under these names.”

When the Buddha had finished expounding this sutra, Manjusri, Prince of the Dharma; Brahma Thinker-of-Benefit; Bodhisattva Equal Practice; the Elder Mahakasyapa; Venerable Ananda; and all the devas and humans accepted and upheld the Buddha’s teaching and rejoiced exceedingly.